by fayth and he that hath Iesus Christ hath all it foloweth that by him onelye our consciences haue wherein to be so pacified and so well contented and fullye satisfyed that namely we haue wherein to reioyce in our afflictions for as much as we knowe and be assured that they come not to vs at aduenture but bee sente of hym whoe hath reconciled vs vnto hymselfe by Iesus Christe entreating vs in the fame wyse that hee hath done hys owne Sonne and so by lyttle and lyttle to learne vs to hate sinne and despyse the worlde and moreouer by this meanes hee moueth vs to praye and call vnto him more earnestlye and deuoutlye and also chasticeth vs in trying and prouing our fayth and in fine maketh vs a shewe or a marke for all the world to looke at to declare how great is hys vertue and power in those which he hath armed and strengthened with his holye sririte Of the Church The fyft poynt 1. That there hath alvvaies beene and euer shall be a Church out of the vvhich there is no saluation ALl those thinges whereof we haue spoken to bee established and performed by the goodnesse of God be in vayne if there were not certaine people which felt and tasted of the fruict and commoditie hereof But for as much as Iesus Christ hath an eternall kingdome he can neuer be without subiectes it was meete then from the beginning of the world that there should be a church that is to saye a Congregation and assemble of people such as it hath pleased God to chuse by his grace y e which haue acknowledged and serued the true God according to his wyll by the meanes of Iesus Christ onely attayned by faith as it hath bene amply declared And wee must confesse moreouer by the same meanes that his Church and assemblye shal last for euer what soeuer assaults that all the Deuyls in hell can inuent or prepare against them Finallye it must be confessed necessarilye that wythout Iesus Christe there is no saluation And whosoeuer dieth not being a member of this congregation and assembly is excluded and locked out from Iesus Christe and from his saluation For the vertue to saue whiche is in Iesus Christ appertayneth not but to those whiche acknowledge him for their God and onely sauiour 2. There can be but one true church AS there is but one God â–ª one faith and one onelye Mediatour betwene God man euen Iesus Christe heade of his Churche So lykewise there can be but one Churche 3. VVherefore vve call the Churche catholyke FOr as much as God hath spred forth his Gospell that is to saye the preaching of saluation whiche is the Scepter of his kyngdome thorowe the vniuersall worlde and hath chosen of all nations such as séemed good to him For this cause there ought to bée confessed one catholike Church that is to saye a vniuersal Church Not that it comprehendeth al men generally for the greatest parte be not of it but because the faithfull be dispersed ouer all the earth according as the Lord hath chosen them not beyng restrayned to any certaine place tyme nor nation 4. In vvhat thyng lyeth the communion of sainctes BEcause the churche hath but one onely Lord soueraigne prince all the faithful in what place soeuer they be dispersed be conioyned knyt together as y e burgesies or inhabitants of one communaltie being all partakers of y â— same pryuiledges that is to say of the goods and treasures of Iesus Christ who for this cause is called their head as they be called the members of hym for that hee only by his vertue vniting and ioyning them to himselfe doeth quicken them iustifie them and sanctifye them wherfore none maye lawefully vse thys title head of the Churche but hee onely And beholde this is it that we call the communion or communaltye of sayntes For in the scripture this worde Sainte is attributed to all faithfull lyuing yet in this worlde for as much as they haue attained to Iesus Christ by fayth their onely righteousnes and sanctification 5. The churche hath but one heade that is to saye Iesus Christe to vvhome there needeth no lieu tenaunt IEsus Christ head of this Churche for the reason which we haue sayde wyll haue no companyon as the wyse woman in the scripture to the whiche the Church is compared hath but one Husbande and one body hath but one heade He hath no néede of any Successor for he is God lyuing eternallie nor any Vycar or Lieuetenaunt for wée haue all hys wyll by wrytinge And moreouer being God hée is euer present hym selfe in the myddest of hys Churche by his infinite power neuer departing from it as he him selfe hath promised â–ª which neyther Vycar nor Lieuetenaunt can doo And in déede the blindest man in the world may see whether those men hée toumbled and fallen beadlonge which woulde robbe or deprâ—ue Iesus Christe of this preheminence where as in déede they haue scarce one lyttle â—â—rner of the worlde to gouerne in comparyson of the whole worlde 9. The commuâ—ion of the Saintes letteth nor hindâ—râ—â—h not the diuersity of offyces amonge the faythfull IEsus Christe gouerneth his Churche so by his holye spirite that notwithstandyng he vseth men as instrumentes for to plant and to water as S. Paule speaketh moreouer be distributeth his giftes and graces diuerlly howe when and to whome seemeth good vnto him for the entertainment gouernment of all the bodye of the church in the whiche he wylleth all thynges to be done by good order and pollicy It is not Gods pleasure nor wyll that we should accept all the members of y â— church equal in their charges and offices and by this meanes brynge a confusion into the house of God But contrariwyse one of the principall differences that we haue with oure aduersaries is we require that the ecclesiasticall pollicie be established and set vp agayne according to the woorde of God with the aduyse and counsell of the auncient fathers whiche haue left vs theyr Canons for testimonies of the conduction and gouernement which they held in theyr tyme yet notwithstanding all thinges to be ruled by the worde of God â–ª and consider dilligentlye what thinges are expedient to be reteyned or to be altered for the edifycation of the Church For in matter of policye euerye man knoweth well that all thynges bee not conuenient in all tymes nor in al places marke I saye this is it that wee haue alwayes required and we yet earnestly require it But seing the negligence of manye and the small hope that we haue to bee prouided for in a generall or common consent force hath constrained certrine princes Lordes hauing knowen and seene the common disorders to prouide and sette orders in theyr owne countreyes as we doe sée Now they doe not well that fyll the eares of
Prynces that we be sedicious persones and Heretickes and that wee allowe no counselles nor ordinaūces of the Church which bee manifest slaunders and false rumours as yee maye perceiue it ye will geue vs hearynge as appertayneth and not to make our enterparties and enemyes Iudges of our owne causes 7. The markes vvhereby vve maye discerne the false Churche from the true WE require fyrste that there bee put a difference betweene the true Church and that whiche is not although they borrowe this name And also betwéene those whiche bee in suche wise wythin the Churche as they bee also of the Churche and of those whiche bee not of the Churche although they bee in the Churche For it is most certaine that Sathan desyreth and is busied to worke so that his Synagog bee esteemed for the true Churche and so longe as the Church striueth here on earth it is certayne and sure that the chaffe shall bee medled amongst the good grayne and the Cockle amonge the Wheate Nowe to the ende that we bee not deceiued if it be possible these differences be to be vnderstand The marke of the true of God there we acknowledge to be the true Church of god in what soeuer place it be howe small a number or lyttle apparance so ouer it hath before man 8. Whiche be the true members of the Church THose be of the Churche which haue the marke of Christians that is to say faith Those haue faith whych receiue the only sauioure Iesus Chryste as hath bin sayde b. Flying from synne following righteousnes that is to saye whiche loue and feare only the true and eternall God and their neyghbours according to the word of God without turning or swaruing eyther to the righte hande or to the lefte not but that there are great infirmites in the most perfitest and also there is greate dyfference betwene those in whom sinne reygneth fullye and those in whome there are yet but rem nantes of synne Briefe those same be of the true Church in whom the spirit whiche is the gifte of grace proper to the electe and not of nature striueth against the fleshe and whiche may saye with S. Paule I doe the euill whiche I would not that is to say to the which I giue no suche consent As those doe whiche be not regenerated by the spirite of God Beholde here those which be of the true Churche but as for the others of what estate or degrée soeuer they bée in the Churche yea though they were Apostles of as good auctoritie as euer was Iudas yet bee they not of the churche But assoone as God hath reuealed them they oughte to be reiected and eschued of all Christians so long as they be irreformable for suche be not of the churche this day in effect whiche may be or shall be to morrowe or when it shall please God who according to his eternall councell hath disposed the monethes and tymes in the whiche he will call his elect to himselfe 9 The markes or tokens of the Churche bée not alvvayes in one estate and hovve it oughte to bee gouerned FUrthermore we knowe that the markes and tokens of the true churche be not always in one estate nor they be not alwayes one concerning thēselues But God according to hys incomprehensible wisedome in punishing the ingratitude of the worlde sometimes withdraweth and taketh from vs parte of his light in suche wise that sometyme it séemeth that the Churche is at an ende or destroyed as we sée it happened in Israell in the time that Chryst came into this worlde For set the Iewes aparte there was not one trace or steppe of the true markes of the Churche in the worlde And as for Ierusalem what ignorance what corruption of doctrine what wyckednesse ▪ was there when Iesus Chryste the true Messias hadde no greater enimies than the blynde guides whyche conducted and taught the other But yet the Lord doth neuer take awaye the whole foundation of his Churche but alwayes hathe a certayne flocke somtime greater somtime smaller as him selfe declared to Helias Also we may sée howe it is come to passe in our time that there is no people in the worlde more abused than those whyche wold knit and tie the church to a certaine place and to the succession of those which they call byshoppes which in very déede be nothing lesse both by the word of God and by the auncient canons Whereby it is easy to shew that from the hed of them al to the smallest thei be excōmunicated cut off from y e church if they change not their life and māners Nowe the duty of the childrē of god is not only to serue god in what place soeuer they be or whatsoeuer ruin or decay there be in the Church but when it shall please God to establishe and build vp again her ruines decayes eyther here or in any other place not being bounde to anye people or Nation whatsoeuer they bo but when it pleaseth him to set vp again his standard whiche is y e ministration of his holy word y e duety I saye of y e children of God is to ioyne themselues to the true flocke separate themselues from those which be not Folowing the admonitions whiche the prophets gaue and also that the Lord sayd where the deade carkas is thither wyll the Egles resort 10 Wherein consisteth the duetie and authoritie of the Churche generally THese things considered we be come nowe to declare what is the power and auctoritie of the true Churche to the whiche wée may aunswere in one worde that shée consisteth in the obedience whiche she oweth to hir only spouse Iesus Christ as to GOD and to giue order for the seruice of Iesus Chryst considering that y ◠members be ordeyned for to ayde one an other But this ought to bée yet more fully expounded Wée wyll speake in the fyrst place of the auctoritie of the vniuersall Church and of the particular membres of the same I speake of those whiche haue charge of the ministration 11 Of the auctoritie of the Vniuersall Councels and first what is a vniuersall Councell THe name of vniuersall Church comprehendeth properlye the generall assemblie and congregation of all the faythfull togither But for as much as the Lorde did seatter and deuyde them into dyuers partes it was necessarye to vse distinction of parishes and dioces for to kéepe a certayne order Moreouer it is not expedient nor yet possyble that all those which make profession to be of the Church should be assembled togither one by one when it shalbe requisyte or nedefull to appoynt orders concerning the whole body of the Churche We call then the vniuersall Churche in this matter y ◠we haue to intreate of an assembly wherto all the churches as farforth as may be be gathered or assembled togither although it happen somtimes y ◠one man do appere
whiche bée the parâ—es therof Foli 109 34 What is y e office of y â— elders in y e church fo 110. 35 How y e eclâ—sâ—astical electioÌ„s ought to be fo 11â— 36 Of the qualities conditions of those which they ought to elect folio 112 37 The order maner to geue the voices fo 11â— 38 Of confyrmation and consecration of the persons elect Eodem 39 Of mariage of fasting and of the difference of dayes and meates Eodem 40 Of the second part of the ecclesyasticall iurisdiction concerning correction foli 116 41 What excommunication is and what the right vse therof is fol. 118 42 Of the ciuile and Christian magistrate and to what ende his office tendeth fol. 120 43 how far they are bouÌ„d to obey y e magi fo 121 ¶ The .vi. poynct intreating of the last iudgemeÌ„t containeth only this .i. article 1 What it is that we do beléeue and hope of the last Iudgement folio 122 ¶ The vii point discoursing a briefe coparison betwene the doctrine of the papistes and this of the Catholick church containeth these 15. articles â— The papists worshippe a false God which is neither righteous nor mercifull Foli 124 â— If y â— doctrine of y â— papists be true if followeth that Iesus Christ is not very man foli 125 â— The papistes abolyshe the true intercession â— Iesus Christ of none effect foli 126 4 The papistes doctrine maketh the oblation of Iesus Christ fol. 127 â— The papists do not acknowledge Iesus christ to be the perfect declarer of the wyll of God neyther the holy Scripture to be a suffycient doctrine of saluation foli 128 6 The papistes spoyle Iesus Christ of his office of head of the Church fol. 129 7 By the doctrine of the papistes we can in no wyse vnderstande howe mortall the naturall sicknesse of mankinde is foli 131 8 Another execrable errour of the papists in the vsing of the only medicine of health which is in the benefite of Iesus Christ Eodem 9 They knowe not the papistrie the exercise of the lawe of God or the Gospel foli 133 10 They knowe not what good workes bée in the papistry fol. 135 11 In the papistry they know not what is a sacrament nor what is the vse therof foli 13â— 12 In the papistrye there is no Ecclesyasticaâ— gouernment foli 16â— 13 The abuse whiche is committed in the seconde parte of Ecclesyasticall offices which be Deacons foli 17â— 14 Of the abuse which is committed in the order of priesthoode and in the gouernement oâ— their spyrituall iurisdiction fol. 17â— 15 The Papistes be manifestly culpable of reâ— bellyon against the magistrate fol. 18◠¶ Another bryefe consession of fayth according to the same here before and the same author The ende of the Table The Printer to the Reader AFter I had read this confession seene the great rytches of spiritual doctrine which is therein contained I thought I shoulde do a thing acceptable and also profitable if for your comfort I dyd make a Table setting in order the principall matter contayned herein the which thing I did for your commoditie and easynes reade it therfore with dilygence O would to God that King prince and other noble parsonages of the worlde which be so ciuill informed of the doctrine whiche we teache by those which serue in the Church for their bellyes sake woulde vouchsafe to haue patience to reade or cause to heare read that which is herein coÌ„tained and I beleeue they would not be so angrie nor haue so euyll opinion of vs as they haue But some wyll take good hede inough to beware that the wynde of those Bookes shall not touch such estates For if they do some of them wyll not laugh at it in the end Nowe God which hath the hartes of Kinges in his hande graunt them his spyrite of prudence and dyscretion to discerne the lyght from darknesse and geue place to the King of Kinges the Lord Iesus Christ whose lieuetenants they be that he maye rayne peaceable among his by the scepter of his worde and that all humaine traditions and superstitions full of Idolatrie may be taken away and throwen downe ¶ Certaine textes of the new Testament by the which euery faythfull christian is exhorted to render a confession of their â—aith before men Mathew 10. chap. Euery man which confesseth me before men him wyl I confesse before my father in heauen But he that denieth me before men him wyll I deny before my father which is in heauen Marke 8. Luke 9. chap. He that is ashamed of me my words in this adulterous sinfull generation the son of man shalbe ashamed of him when he shal come in the glory of his Father with his holy Angels Roma 10. chap. The beléefe of the harte iustifieth but to confesse with the mouth maketh a man safe 2. Timothy 2. chap. If we deny Iesus Christ he wyl also deny vs. 1. Peter 3. chap. Be alwayes ready to answer to euery man y t demaundeth a reason of the hope that is in you For reading vvith Iudgement ye ought not be shent Therfore reade me oft the tyme is vvell spent ⧠Theodore de Beze to the Church of the Lord grace and peace in him AMong the errours whiche raigne at thys daye in the worlde about faith and ChristiaÌ„ religion there be two which me thinketh bee as the springs fountaines of al the others The first is that all which is done of a good intent is well done The second is that those which liue onely vpon the trafick or marchaundise of other mens soules haue persuaded the simple people that they neede not read y â— scriptures nor particularly enquire of euery poinct of that which they are bound to beleeue for to be saued But that it is sufficient to beléeue confusedly and in a generalitie as the church of Rome beléeueth and the rest to coÌ„mit to the Diuines or to the conscience of his curate Touching the first it is néedfull to defyne what intent is good what euill But to speak after their owne maner for as much as they beleue that all those which think they do well haue a good entent â–ª if it so were what woulde haue let sainct Pâ—ule to haue bene saued in his pharisaicall â—iâ—ing seyng that he was an earnest folower of the law of god giuen by Moises And as for that he persecuted the members of Iesus christ it was of ignoraunce supposing to haue done god good seruice as hee himselfe wytnesseth Yet this notwithstaÌ„ding he saith he was a persecutour and a Blasphemer so that God saued him of his singular grace and mercy The lyke case was of many of those which crucified Christ and stoned sainct Steuen thinkinge they did verye good seruice bicause they estemed theÌ„ to be false prophets enimies to God Neuertheles did their good meaning kepe them that they wer not horible murderers But if God gaue forgiuen them
the most excellent works and the qualities of true praier according to the work of God and the authoritye of the aunciente doctors of the Church folio 28 17 The secōd differēce of y e mater of good works is to know from whence they procéede fol. 31 18 The thyrde dyfference in the matter of good workes is to knowe wherevnto they be good fol. 33 19 To what ende good works do serue vs before God and before men foli 34 20 Remedies against the laste and most daungerous temptation which is whether we be saued or not fol. 37 21 Of two instrumentes wherewith the holye Ghoste is serued to create fayth in the hartes of his electe to wéete the worde of God and the sacraments foli 42 22 What is that we call the word of God and of the two partes that is to say the lawe and the Gospel Eodem 23 What dyfference there is betwene the law and the Gospell folio 43 24 After what maner the preaching of the law serueth the holy ghost fo 46 25 Of the other part of the word of god caled the gospel of what autoritie it is wherfore howe and to what ende it is written foli 48 26 How the gospel comprehendeth in substance all the bookes of the olde testament fo 50 27 Howe it is to be vnderstande that we haue spoken of the authority of the word written and if it be necessarye to traunslate it into all languages folio 51 28 Howe the holye ghost is serued with the exteriour preachinge of the Gospell to create fayth in the hartes of the elect and to harden the reprobate fol. 52 29 Another fruite of the preaching of the lawe after the preaching of the Gospel begynneth to worke folio 53 30 The seconde meane which the holye ghoste vseth to make vs reioyce in Iesus Christ and wherfore the lord is not only content with the symple preaching of his word fol. 55 31 The diffynition of that which is called Sacrament folio 57 32 The difference betwen the sacraments of y e olde couenaunt and those of the new fo 58 33 Whereby the false sacraments be knowen from the true and the abuse of them from the right vsage Eodem 34 Which things be common to the preaching of the word and to the sacraments fol. 59 35 What things belong properly to the sacramentes hauing respect to the ende wherefore they were ordained of God folio 60 36 Howe there is but two Sacraments in the Christian Church fol. 63 37 The fowre points which be to be consydered in the declaration of this matter Eodem 38 The first point is to vnderstand what we do meane by the name of sygnes in this matter of Sacramentes and wherfore the Lord dyd chuse for sygnes the most vulgar and cōmon thinges Eodem 39 What followeth the errour of those which take awaye the substaunce from the sygnes in the sacrament foli 65 40 What mutation or change is in the things which he vsed in the sacrament Eodem 41 From whence proceedeth this alteration the errour of those which make a charme or sorcery of the the ▪ sacramental words fo 66 42 The Sacramentes to be no Sacramentes without the vse of them Eodem 43 The seconde poynt is the thing sygnified in the sacrament Eodem 44 The thyrd poynt is howe Iesus Christ is ioygned with the sygnes Eodem 45 The distinction of sygnes and of the thing sygnified Folio 67 46 The maner to communicate aswel y ◠signes of the sacraments as the thing signified eodē 47 Application of all that is beforesayde of the sacrament of Baptisme foli 68 48 For what cause the young chyldren of the faithfull be Baptised foli 70 49 Applycation of all that goeth before of the Sacrament of the Supper and the ryght vse therof foli 71 50 The conclusion of the matter of the Sacraments foli 76 51 Wherfore y e holy ghost is called y ◠consolator or comfortour and to what purpose and ende the afflictions of the faithful serueth Eodem ¶ The v. poynt intreating of the Church containeth the 43. Articles 1 That there hath alwayes béene and ouer shalbe a Churche out of the whiche there is no saluation Foli 77 2 There can be but one true Church Fol. 78 3 Wherfore we call the Church catholik eodē 4 In what thynge lyeth the Communion of Saynts Eodem 5 The Churche hath but one heade that is to saye Iesus Christe to whome there néedeth no lieuetenaunt foli 79 6 The communion of the Sayntes letteth nor hindereth not the diuersytie of offices among the faithfull fol 80 7 The markes whereby we maye discerne the false Church from the true fol. 81 8 Which be the true members of y ◠church fo 82 9 The marks or tokens of the Churche be not alwaies in one estate and how it ought to be gouerned fol. 83 10 Wherein consisteth the duetie and autority of the Church generally Folio 84 11 Of the autority of the vniuersal counselles and first what is an vniuersall counsel Eodē 12 Howe farre wée maye dyfferre from the counselles folio 85 13 To whom it pertaineth to cal a coūsel fo 86 14 Howe those ought to bee chosen whiche the churches do send to the counsels folio 87 15 Euery man ought to be heard in the counsel prouided that there be no confusion fol. 88 16 Who ought to procéede or to be chiefe in the counsell folio 89 17 How far extendeth the power of the coūsels and why they be ordained in the church fo 91 18 The first point to consider the case wel when or at what time they shoulde set vp publique lawes in the Churche folio 93 19 The secōd poynt which is to be considered in the Ecclesiasticall ordinaunces folio 95 20 The third consideration that ought to be had in Ecclesiasticall ordinaunces folio 96 21 What is to be aunswered to those whiche alleadge counselles against vs. folio 97 22 Of particular counselles as of nations or prouinces Foli 98 23 Howe manye sortes of speciall gouernours there be in the Churche Eodem 24 The office of Apostles Euangelists Prophetes in the primatiue Church folio 99 25 Of the office of pastours doctours fol. 100 26 The dyfference betwéene Pastours and Doctours folio 101 27 The pastours and doctours be but instrumentes by the which God conducteth the mynisterye of his worde Eodem 28 The markes and tokens of false Doctours and Pastours fol ▪ 102 29 Of degrées which ought to be among ministers of the worde according as they be disseuered by companies folio 104 30 The second degrée of Ecclesiasticall offices which is the office of deacons the distribution of the goodes of the Church foli 105 31 Of the fowre orders whiche they call minores ordine foli 107 32 The third degre of ecclesiastical offices which is the iurisdiction office of the elders fol. 108 33 To what purpose and ende serueth the ecclesiasticall iurisdiction and
agréeable to vs easye and light There riseth nowe no more but a sorrowfulnes for that wee cannot obeye it wholye and altogether as wee woulde because of the reste of our corruptions that beene in vs whyche striue against the spirite But faythe whyche is the testimony of the spirite of God testifying in our hartes assureth vs that the malediction and cursse of the law is wyped out by the bloude of Iesus Christ with whome we be vnyted knit Also for as much as wee bee assured by the same fayth that the spyrite of God shall bée vanquisher and haue the victorie although it séemeth that hee taryeth long but especially â–ª death shall be the meanes of our victorye This heauynes and sorowe doth not thrust vs into any despaire but inciteth and moueth vs feruently to praye to our father â–ª to fortifye and strengthen vs more and more So that by this meanes shall be accomplished and fulfylled in vs from degrée to degrée the rest of true penaunce that is to say of the true conuersion and repentaunce the which begynneth by contricion or feeling of sinne and endeth by amendment of all that which is in man within and without â–ª Wherfore we doo conclude that necessarilie must folowe in all true repentaunt bartes the confession of their faultes before whome it appertaineth that is to saye before those which haue beene offended And namelie before all the assemblie of the Church if it be needefull with the restitution and satisfaction towardes their neighbour according as it may conueniently be done considering that without these thinges repentaunce can bee but fayned and counterfet And now ye may perceyue easely that wee refuse not true repéntaunce and confession but contrarywise we require it as necessarye to saluation and confesse that true confession was ordayned of God For wee doe not burthen and torment the consciences of the people with that whiche the Papistes haue inuented in the steede of the true confession and repentaunce nor appoynte to God anye other satisfaction then the sacrifice of Iesus Christ onely 30 The second meane vvhich the holye Ghost vseth to make vs reioice in Iesus Christ â–ª and vvherefore the Lord is not onely content vvith the simple preaching of his vvord WE haue sayde before that the Sacramentes bee the other meanes and instrumentes wherewyth the holye Ghoste doeth appropriate and ioyne to vs that which is necessary to our saluation But for as muche as by thys worde Sacrament is sometymes vnderstande all those signes by the whyche some sacred and spirituall thing is signified to vs we must first restraine the signification accordyng as our nature may beare it And is to bee vnderstande that our God mosse mercifullye vsynge our poore and misserable nature as a meane to declare hys goodnesse and pacyence the better to vs is not onely contente to declare to vs simply the meanes by the which it pleaseth hym to saue vs and to vse an incomprehensible sweetnesse and mercye in teaching vs his wyl by mortall men lyke to our selues and as it were dallying with vs as nurses â–ª doe with lytle chyldren but principallye for to heape in vs a number of his infynite mercyes and goodnesse would ioyne to the preachyng of hys worde certayne thynges to doe â–ª whyche shoulde come to moue and styre vp the moste rude and grossest myndes of the worlde to beleue more and more that God doeth not mocke them in declaring to them eternall lyfe by so merueylous a meane whiche is the death of hys owne sonne So that by suche signes â–ª and meanes of doyng all theyr vnderstandynge is moued to geue consent to y â— euangelicall doctrine as though they were all readye in possession and fully enioying that saluation which is promised them As wee sée if it be lawfull to make comparison of y â— affaires of the worlde with such incoÌ„prehensible goodnesse of God nowe is an open court of iustice when the possession or property of a thyng is iudged to one â–ª they vse certayne ceremonies and meanes in doing the acte of taking possessioÌ„ Or in execution of processe likewise For to assure vs â–ª and also to witnesse to others that suche or suche thynge â–ª appertayneth to vs namely in our cynyll and wordly affayres Or when a Notarys doeth signifie a testimoniall and put to the names of the Witnesses beside â–ª all that hee putteth to the Seale of the Office or Cittie where the instrumente is made and passed to make the Instrument appeare to bee of greater credyte and authoritye So lykewyse from the beginning of our Lorde God not beyng onelye contented to shewe vnto Adam the grace and goodnes whyche he would doe to his Churche by Iesus Christe but did ioyne to it the sacrifices as the lyuely figures of the sacrifice to come of Iesus Christe for the better assuraunce of the fayth in the chyldren of God accordyng to their hope And afterwarde in renuing this couenaunt of grace mercye to Abraham hee ioyned to it the Sacrament of Circumcision And also in the tyme of Moyses hee ioyned to it the sacrament of the Pascal Lambe with other ceremonies almost infinit whiche were also Sacramentes representyng vnto them those thynges whyche Iesus Christ should fulfyll in hys tyme that is to wytte all the mysterie of our saluation as the Apostle declareth playnelye in the Epistle to the Hebrues But when the tyme ordayned was come â–ª then Iesus Christe by his comming ended all those thinges which figured and were shaddowes of his comming Yet neuerthelesse although hee hath ended the shadowes and auncient sacraments and hath brought into the worlde another more greater light to worship God from hence foorthe with seruice more pure and spirituall and more agreeable to the nature of God which is a spirite Yet neuerthelesse hauing respecte to our grosse and rude nature woulde ioyne certayne Sacramentes and exteryour signes to his woorde the better to encrease and entertaine our fayth For although Iesus Christ hath already gotten vs the kingdome of heauen yet we possesse it not but by hope so long as we be here vpon earth wherein it is necessarie that we doo encrease and perseuer vnto the ende 31 The diffinition of that vvhich is called a Sacrament THese â—hynges considered it is easye to be vnderstande what wee call Sacramentes In this present treatise we call them certayne signes markes or visible testimonies ordeyned of God for the continual vse of all his churche added and ioyned by himselfe to the worde of his Gospell whereby hee wyll freelye saue vs in Iesus Christ his sonne And also bee added and ioyned the better to represent to our outwarde sences as well those things whiche he letteth vs vnderstand by his word as also those whiche he worketh inwardly in our hartes to seale and ratifie in vs the saluation which wee doe not possesse as yet but by fayth and hope Moreouer
in the name of one whole Churche or of one whole nation When it shalbe expedient so to do it must then be vnderstaÌ„d what is the power autheritie of suche an assembly which they call generall councell â—â— Hovve far vve may differ from the councels SOme there be y t contemne the councels of y e church as things of nothing some other thynke that all that commeth from the couÌ„cels ought to be receiued as the word of God without exception But wée doo not agrée with the one nor the other For wée doubt not but the lord is amongst those which be lawfully called in his name as he hath promised although they wer but two or thrée then much lesse do we dout but that he gouerneth with greater power in y e greater coÌ„pany of his church which he gouerneth by his holy spirit And we knowe be assured that the truth of God is stedfastlier grounded thaÌ„ vpon nieÌ„ whatsoeuer they be for we al know not God as yet but in a part Moreouer experieÌ„ce sheweth vs sufficiently howe easy it is to abuse this title of councels namely what coÌ„trarietie there is amoÌ„g theÌ„ Wherfore we conclude y â— a meane must be kepte whiche is neither to despise theÌ„ nor yet to extol set them vp aboue god who only caÌ„not erre And saincte Augustine sayth the churche ought not to bee preferred before Iesus Christ For he iudgeth alwayes truely but the ecclesiasticall Iudges oftentimes may deceyue themselues truly so they doo For who condemned Iesus Christe A counsel lawfully assembled if we consyder the outewarde succession and appearaunce Who concluded that those whyche were baptysed by Heretykes shoulde bée rebaptysed A Councell of Affrica where as was sainct Cyprian And to be briefe if it shall be nedeful to consyder the inconstancie of the Iudgemente of the councels I speake namely of those whyche without controuersye haue ben gathered in the name of God It shall bée easye to declare that suche haue but a weake staye whiche haue no surer foundation But yet wée maruell of those whiche reproue and condemne vs as contemners of Councels whiche neuerthelesse will kéepe themselues no one iote of them Witnesse the councell of Basile which was abolished by all the Popes following and others Now to the ende that they may the better vnderstande whether oure sayings be conformable to the truthe of God or not sée what we shall saye in this matter hereafter 13. To vvhome it pertayneth to call a councell THe communaltie oughte to be assembled by order and then by authoritye of some one elected among them we doubte not but that it is the offyce of the magistrate to giue order and prouide that the ecclesiasticall estate maye bée well gouerned and ruled in peace and to encrease therein Now yf the chiefe Magistrate bee a Chrystian by his authoritye suche assemblies ought to come togither as it hathe euer beene practised in the Churche of God without contradiction vntill suche tyme as the ambition of the Patriarkes and especially they of Rome hathe reuersed and ouerturned the whole order Notwithstandynge we confesse that for lacke of Christian Princes or when they shall not do their dutie then must the Pastors which watche ouer the flocke take héede to those thyngs that be necessarie for the Churche but in suche sorte as all thinges maye be doone without ambition or disorder as wée sée howe the Churche of Antioche hath practised as it is written in the Actes of the Apostles 14 Hovve those oughte to be chosen vvhiche the Churches doe sende â—o the councels WHen it was requisite that thyngs shoulde be doone extraordinaryly in a Generall assemblie in the name of a whole Church or of a communaltie as if it were néedefull to sende one man or diuers or many men in the name of a whole parishe Diocesse or nation Although it were supposed that those persons whyche had the ordinarie charges and offices in the Churche were then the moste méetest to deale with the affaires in councels whiche was in that time when the offices were gyuen to suche persons as were most méete by a frée ecclesiasticall election whyche was then done with fastyng and prayer Yet neuerthelesse in those dayes there was great choyse so that all the church with a common consent had respect to chuse men whyche were indewed with giftes and graces of the holy Ghost as well in lyfe as in learning As it appeareth in the history conteined in the Acts of the Apostles concerning the first councell holden at Ierusalem where the Apostles were gathered together Muche more nowe when all is ouerturned and in stead of Pastours they are Mummers or Maskers as all the worde may sée Nowe who that woulde chuse and gather together into one heape and companye all the fylthye and abhominable rabble of the worlde let him assemble those whiche they now call Prelates of the church and he shall finde that from the greatest to the least they bée all bounde by theyr othe to maynteyne and vpholde the tyranny of him against whom the counsell shoulde be assembled and gathered And the whole rabble of them be entred into the Churche by brykes and symonie agaynst the commaundement of God agaynst the manacyng and threatninge of Sainct Peter agaynst all the customes of the primatiue Churche against all the auncient Cannons decrées and Councels whereby all suche personnes be excommunicated and throwen out of the Churche then muche lesse ought they to bée holden for Prelates and gouernoures of the Churche whylest there is suche disorders I saye what folyshnesse is it to all suche an assemblie a godly or lawful Councel where sâ—ant one can be founde whyche is a member of the true Churche of God We say then to assemble a lawfull councell those oughte not whiche be nothyng lesse than that they be called to enterprise anye thynge on theyr owne authoritie But the Churches oughte to assemble together wyth fastyng and earnest prayer with a common consent where it may be suffered or at the least with the beste order that may be doone euery churche to elect and appoynt those which be known to be vnreprouable in their lyues endued with the spirite of wysedome and vnderstanding and other giftes méete and necessarie to suche an office without respecte of crosses myters double crownes or any suche maskings vnder the which all the worlde may sée what knowledge or gifts of the holy Ghost dwelleth 15. Euery man ought to be heard in the councell Prouyded that there be no confusion FOr as muche as Hypocrites may deceyue a whole multitude and also the Holy Ghost distributeth his giftes and graces to whome hée séeth good and oftentymes to those whiche bee of least estimation as it hapned to Hieremie and to Amos at that tyme when all the Prelates of the churche had conspired against the truth of god and as we sée in our tyme the
dyd spring and proceeded which at this daye they call Gods seruice and howe they haue degenerated from degrée to degrée by the negligence of the Bishops and especially by the faulte of those which haue bene to quicke to bring thinges into the Church without hauing respect to those thinges which after dyd come to passe 20 The thyrde consideration that ought to be had in ecclesiasticall ordinaunces THe thyrde poynte for as muche as men bee so prompte and readye to loue their own inuentions and to turns the true Religion into superstition and also the time of the shadowes of the law is passed and that God nowe wyll bee serued in spirite and trueth and not in outwarde ceremonies Therefore aboue all thinges special regard must be had that nothing bee brought into the Churche but that which is profitable and also verye meete and necessarie Wherefore concernyng this poynt wee doo content our selues with that state which we know was ordained and vsed in the Churche in the tyme of the Apostles and accept that for the moste pure and most holy state although of a long tyme many traditions haue bene attributed to the Apostles which they neuer thought â–ª as Saynt Augustine well knew and confessed But certainely the purest simplicitie is the best and the more Iesus Christ is plainly and simply declared the more it is agreeable to his worde So on the contrary these other religions whiche feede the worlde with outwarde shewes and tryfles and in deede if the Church of God had neede of so manye Ceremonies wherefore haue they then abolished those of Moses law consydering that they were instituted and commaunded by the mouth of God doo they thinke it lawfull to make newe ceremonies and sacramentes according to their owne desyre for to shadow and hide Iesus Christ from vs againe Such ceremonies then ought to bée abolyshed as not only vnprofitable but also coÌ„demned being directly against y â— institution of Iesus Christe and him selfe witnesseth And S. Paule lykewise after him and to be shorte it is at this daye most euidentlye perceyued séene in the poore blinde and miserable state wherin y â— most part of christendome is now led Wherefore Saint Augustine complayned of his tyme Which woulde haue spoke otherwyse if he had séene those thinges whiche were brought in afterwardes yea and without any authority of the Churche and such as séemed good to them selues But what shall then be sayde of those which be dyrectlye forged and inuented against God And neuertheles all passeth vnder the name of the Church as though the Church abolished or put awaye the worde of God or all those which call themselues the Church were truely so in déede If they wyll not beleeue vs in thys poynte without further declaration let them geue vs the bearing and we wyll declare it to them truly or else let vs dye for it 21 VVhat is to be aunswered to those which alledge councels against vs. BEholde brefely the verie ende and marke whereunto the Councelles ought to haue regarde But to conclude this matter wee doo not reiecte the Councels but take occasion by this meanes to declare howe great enemies they be to the Counsell which brag and vaunt them selues most of the counsels Wee do not entende to establish the authoritie of Counsels in suche wyse that our faith be grounded therupon For S. Paule declareth that he woulde not enterprise this preheminence which appertaineth to the only Lord and maister of the church Iesus Christ but first we must consyder what Counsels they alledge Howe they haue bene conuocated and assembled In what tyme in what place and who were the Iudges To what ende and purpose But principally the doctrine must be considered whether it be conformable to the woorde of God and as it was heretofore in the Apostles time by the doctrine of Saint Paule as S. Luke doth wytnes and as Saint Paule him selfe ordayned In fyne we holde and agrée with the testimonye of the Church so that it accordeth with the word of God that it be the true church and none otherwise And as I haue ofteÌ„ sayde so farre is it from vs to reiect the auncient counsels that on the contrarie if wee had none other defence for our selues we hope to declare before GOD the world that there is no more greater and open enemyes to the Counsels then those whiche make the poore iâ—nâ—rants to beleeue that they be the pillers of Christendome and for this cause do ma 〈…〉 and kéepe the world in ignorancâ— and â—â—yndnes 〈…〉 22. Of particular Counsels as of nations oâ— prouinces THat which we haue said hethertâ— of general or vniuersal counsels ought also to bee vnderstande of particulars as of one or many churches when necessitie requireth to maintaine the doctrine of saluation with one common consent and testimony against the heretikes and to prouide for the preseruation and state of the ecclesiasticall ordinaunces and discipline as we may sée of those which were ordained in the primatiue Church concerning the prouinciall synodes and counsels 23 How many sortes of speciall gouernours there be in the church HAuing finished the poynt of y â— autoritie of the body of the Churche it resteth to see what is the duty authority of y e principall meÌ„bers therof the which I thinke may be very wel deuided into .4 kindes the one hath charge to teach the other to distribute the ecclesiastical goodes the other to gouerne the spyrituall affayres which is the ecclesiasticall ordinaunces and disciplyne the other to haue respecte as well to the publyke affayres of this lyfe as generallye to mayntaine the tranquillitie of the whole Churche with the power of the sword But those which haue separated themselues being called the Church or the cleargye from those which be called lay people as though they were not members of the Churche yea from the most noble haue greatly erred consydering that Kings in the scripture are called the annointed of the Lorde as are all the faithfull and S. Peter dyd vnderstande by this worde clergie which is as much to say a porcion or heritage all the whole Chuch of God 24 The offyce of Apostles Euangelistes â–ª and Prophets in the primatiue Church COncernyng â—oose whiche had the offyce of publyke teachyng in the Church we fynde in the scripture but fyue degrees Which are Apostles Euangelistes Prophetes Pastors and Doctors which are all sometimes generally called Byshops that is to saye watchmeÌ„ or ouerseers somtime Deacons that is to say ministers somtime Presbiter that is to say Senator or Elder Nowe concerning the three fyrst of these degrées we are certainely perswaded that they serued onelye at the begynning when the Lorde establyshed the kyngdome of the newe allyaunce or couenaunt throughout the worlde For the Apostles were ordayned immediatelye from Iesus Christe with equall charge among them but yet as principall conductors of the whole
buylding not beyng restrayned to any certayne Church or place as they haue dreamed of Saint Peter who by this meanes they haue made bishop in stéede of Apostle But being sent to preach thorowe out y ◠worlde according as the spirit of the Lord conducted lead them as the historie of the Actes of the Apostles declared And not as these falle legendes full not onely of folyes and lyes but also of blasphemies wherwith Sathan hath stuffed and fylled the church the Euangelystes were as coadiutors of the Apostles whome they followed as we sée of Sylas of Timothe and of S. Luke and others which ordinarelye accompanyed Saint Paule and were sent foorth and appointed by him as the necessity of the churches dyd requyre The Prophetes were restrained more to certaine places who had syngular giftes for to expound the secreetes of the scriptures and sometymes they had the gyfte to vnderstande and reueale thinges to come for to approue and confyrme by those myracles the doctrine of the Apostles in these first beginnings of the Church Then remaineth nowe to declare of the pastors and doctours whose office is necessarie and perpetuall in the Church of God in such measure as it pleaseth God We shall speake of those here particularly 15 Of the offyce of pastours and doctours THe charge and offyce of those in generall and namelie of pastors is to be diligent take he de to their doctrine vnder the which also we comprehend the sacraments to praier vnder the which also we vnderstand the blessing of mariages of the faithfull accordyng to the auncient custome of the Church although often tymes the deacons haue supplied that office of the administration of the sacramentes and also that which concerneth mariages al the which things Iesus Christe dyd vnderstande by byndinge and lowsynge shutting and opening and by the keyes of the kingdome of heauen which is a matter verye euyll vnderstoode as yet much worse practised For asmuch then as Heauen is proposed and set open to vs as a perpetuall dwellyng place and there is none other waye to go nor other gate to enter in then Iesus Christe And for so muche as the onelye meanes to haue Iesus Christe is fayth the which is created and preserued in vs by the holy Ghost thorow the preaching of the Gospell and the Sacramentes as it hath bene sayde heretofore Behold then wherfore it is sayd that the pastours or doctours to whome this worde and administration of sacramentes is committed haue the keye of the kingdome of heauen Because that by theyr preachings the worlde may be brought to eternall life hauing in their mouthes the word of reconciliation and trueth Moreouer because that our sinnes hold vs bound And the preaching of the Gospell annexed with the Sacramentes declareth to vs the delyuerance from sinne from death and from the deuyll For this cause it is sayde that the Ministers haue power to loose and to bynde with the authoritye of God But here must be noted the poynts that foloweth 26 The difference betweene Pastors and Doctours THe fyrst dyfference betwéene Pastours and doctours consysteth in this that the doctours ought to expounde the scriptures symplie truly ▪ for to haue the true vnderstanding and sence and also to examine the Cathacuminie that is to saye those which be yet learning the principles of Christian religion As Origen dyd in the Church of Alexandria But the pastors office extendeth yet further which is to minister true doctrine by preaching for the necessitye of the Church to teach to reproue to comfort and exhort accordyng as is requisite publikely and particularly making common prayers and also watchinge daye and nyght ouer theyr flocke whiche they be charged with to feede publykely◠and particularlye with the worde of lyfe 27 The pastours and doctours bee but instrumentes by the which God conducteth the ministerie of his worde THe second is that neither of them dyrectly doo eyther bynde or lose nor open nor shut the kingdome of heauen for it appertaineth to god only which hath made our harts to chaūge them and to drawe them it is hée onelye that geueth remission of sinnes ▪ to saue and dampne bodye and soule But for as muche as hée is serued with men to declare his worde and mynister his Sacramentes who be as troonckes or conduites thorow whom he destilleth and powreth his grace into the hartes of his electe so it appeareth that this is the cause that so excellent tyttles and testymonies haue bene attrybuted to the faithfull ministers of the Gospell Christe him selfe sayth He that despiseth you despiseth me hauing respect to him that worketh in them and by them As for the ministers being considered a parte by them selues it must come to this which Saint Paule sayde he that planteth he that watereth is nothing but God which geueth the encrease ther must also be a respect that the Ministers of God ve not despised and on the contrary not to extol them into Gods place nor set them in his steede as men do often times Yea euen those which be nothynge lesse then the Ministers of God how shall we do then Let vs follow S. Paule who in speaking of Pastors and doctors saide let euery one so estéeme of vs as the ministers of Iesus Christ and distributers of the secretes of God 28 The marckes and tokens of false doctours and pastours THe thyrde poynte lyeth in thys which S. Paule ioyneth in y ◠same text the whiche is required also on the Ministers parte that euerie of them be found faithfull Now we accoumpt not them for faithfull and so by consequent worthye of the honour due to the ministers nor yet to be accepted as ministers which haue not receyued y e office and charge of the Lord that is to say those which haue bene thruste in without consent as is appoynted by the Church And namely when the Lord geueth this grace in the worlde that there is a Churche erected excepte God doth stur vp some one or two extraordinaryly as he hath alwayes done when it séemeth good to him For howe shall they preache sayth Saynt Paule if they bée not sente And to saye trueth what earthly Prince is there that woulde allowe those thinges within his Realme which bee done without his commaundement Wherefore we doo exhort all faithfull to take dillygent heede and beware of those whiche contempne the ordynarie meanes of a lawfull and godly election which importeth a true and free examination of manners learning and doctrine without ambition or wicked meanes whensoeuer it shal please God to erect his order in any place of the world For when this order by gods iust iudgemēt cānot be kept it wilbe folly to hope for any reformation confirmed by them who be the very enemies of the Church Also all extraordinarie vocations ought to be suspected and
degrées Concerning publike offences S. Paul wylleth that they should be reproued publikely for to redresse the slaunder and also practysed it him selfe in reprouing S. Peter If the most easiest meanes can profite it sufficeth if not they must procéede frō degrée to degrée vntyl they come to the last remedy w t such discretion that principally the honour of God may be kept that all maye be done to the edification of the body of the Churche As for offences which concerne the ecclesiasticall order there be aūcient canons ordayned from degrée to degrée yet neuertheles the rygour ought to bee moderated and out of them to chose those which bee most connenient for to edifie 41 vvhat excommunication is what the right vse thereof is THe ecclesiasticall corrections hath to degrées the firste is admonition Sometime easye and sometime sharpe according as the offēce of the case requyreth The second and last degrée is that we call excommunication wherin must be noted the poynt folowing First what is excommunication We cal excōmunication a sentence wherby the ecclesiasticall Seniors after lawfull knowledge of the cause dooth declare in the name and authoritie of God and his holy word that such or such one or many be iustlye excluded and seperated from y e company or communion of the Saynts that is to say y e Church of God by consequent delyuered to sathan for asmuch as without the Church there is no saluation yet not to continue for euer but so long as they continue vnreformed and vntil that they haue satisfied for the slander or offence geuen Secondly it must be vnderstande that such a power is not groūded vpon man for man hath no manner of power ouer the soule but by the authoritye of God who vseth them in the Churche as organes and instrumentes by whome hee speaketh therefore it is not to be doubted but such sentences be ratified and confyrmed in heauen For as muche as Iesus Christ hath so sayde and promised to all his church in the person of hys xii Apostles vnder the name of keies of the kingdome of heauen and to bynde and vnbinde as also S. Paule practised the lyke with the Churche of Corinthe and others Yet neuertheles the Churche ought after lawful satisfactiō to receyue him again which hath bene cast out that is to saye if afterward be shall satisfy to the Church make amends for the publyke offence according to the ordinaunce of the Church sufficient proofes had of true amendment as farre foorth as man may iudge And there is no doubte but such absolutary sentence is ratifyed and confirmed in heauen Thirdly it is to be noted diligently that such authoritie neuer pertayneth to one man alone except God worketh at any tyme extraordinarilye but to the whole ecclesiasticall senate Fourthly this is not geuen to al those whiche call them selues of the Churche but to the true ecclesiastical senate lawfullye and cannonicallye elected as wee haue sayde for to gouerne the affayres of the Church The fift poynt is y ◠the very true ecclesiasticall senate cannot nor may not vse it at their wyls as we see al men be subiect to many infirmities But this power is lymitted appointed by the worde of God And for this cause Iesus Christ and his Apostles despised the excommunications of the Scrybes Pharisees And according to y e same Irene a most auncient Bishop of Lyons reproued verye sharplye the temerious excommunication which Victor Bishoppe of Rome made about the yeere of God a hundred nynetie and eight which declareth very well what was the primatiue or first be gynninge of the Byshoppes of Rome where as then they walked in vpryght conscience And there were other Bysshops y ◠vnderstoode their office and one of the causes that the prouincial and nationall counsels were ordained and holden for was to heare and decide the causes of those whiche complayned of theyr pastors Also it appeareth sufficiently thorowout the whole ecclesiasticall hystorye howe the Byshoppes in these cases ought to helpe one another to edyfye without ambition Beside this the Metropolitans ought to be content thēseues with their lymites and ought to doo nothyng without the deuise of theyr brethrē in their Iurisdiction But ambition hath so wrought that of longe tyme the Bishops of the principall townes and aboue all hée of Rome hath drawn all to themselues witnesseth the falsehood of Boniface whiche was discouered and reuealed at the Counsell of Carthage where as was S. Augustine where it was ordayned that those of the Clergie of Affrica which appealed ouer the sea to Rome should be deposed from theyr office For the sixt poynt it is to bee noted to what end excommunication was ordayned of God First that the church of God shoulde he as pure as might be possyble and that there myght be no occasion to think that it should be a refuge or den of the wicked Secondly for feare that the infected shoulde not defyle those whiche were whole Thirdly if it were possible y ◠the synner might bée brought home to the flocke againe It followeth then that this punishment must be applyed and vsed for to edifie as may be expedient and that there be good héede taken least they confounde the sinner by too much heauynes and sorowr when he geueth a sgyne of repentaunce but ther to mitigate the punishment when néede shall require ▪ 42 Of the ciuill and Christiā magistrate and to what ende his office tendeth IT resteth nowe to speake of Magistrates which bee in their estate the pryncipall members of the Churche ordained of God yea namely aboue al others in their estate To these appertayneth the doing execution of ciuyll and temporall affayres so as their subiectes maye lyue in peace By reason whereof the taxes and subsidies are due vnto them and to them appertayneth to vse the swoord which God hath geuen thē for the preseruation aswell of the countreyes which be committed to them as also for the defence and mayntenaunce of good lawes and punishment of the euyll and wicked doers Secondlye the duetye and offyce of the magistrates is not to regarde simplye the peace and concorde of subiectes but principallye for thys ende that the peace and concorde maye tende to the honour and glorie of God that all men maye lyue not onelye in a certayne ciuyll honestye but also with pyetie and true worshyppe of God ▪ as wytnesseth Saynte Paule For thys cause especiallye it appertayneth to the Magistrate that the Lawes whiche hée vseth and executeth maye bée conformable to the wyll of God and pryncipallye to geue order that the relygyon bee perfecte and holye and that all the Churche bee ordered accordynge to the woorde of God forbyddyng and punyshynge as the case requyreth All those which trouble the Churche or concerning the discipline thereof Also Dauid discribed the estate of a faithfull Prince
of the laying on ▪ of handes they haue made fowre Sacraments that is to saye confirmation penance the orders annealing And moreouer because the number of 7. pleaseth them very wel they would also haue mariage a sacrament wherof we wyll speake something briefly First of confyrmation Concerning confirmation it is certain that the true auncient Byshops examined those whiche were baptised in theyr infancie and caused them to render confession of theyr fayth when they were come of age for to confirme them And after in laying handes vpon theyr heade which is a most ancient ceremonie the which Iesus Christe his Apostles haue vsed commended thē to God The same also was done to those which were seduced by Heretykes and after were teturned to the Church Nowe for vs God be thanked this examynation and instruction is reestablyshed and dilygently exercysed in our Churches But these contrarywise hauing vtterly abolyshed the cause of any such manner of doings notwithstanding haue made a fayre sacrament without worde promise or ordynaunce of God after they haue put to theyr creame oyle what they lyst else because y e laying on of hands with prayer séemeth to them to be a verye lyght thing Finally for to ioyne an execrable blasphemy to theyr ignorance haue not ben ashamed to prefer theyr sacramēt of confirmation before the holye baptisme as theyr Canons declareth playnly Of penance It hath bene declared here aboue in y e articles 13. 14. 15. 16. 17. 18. and. 19. of the. 4 poynt which be the causes the effects of true penance then much lesse would we abolish penance Moreouer in the article 46. of the sayde fowrthe poynt we haue shewed howe Baptysme is the true Sacrament ordayned of God by expresse testimony on the scripture But these not content with the ordinances of God vnder this shadow that opē and publyke sinners according to the discipline of the Churche of the which I haue spoken in his place were reconcyled to the congregation with prayer and imposition of handes after they had fulfylled that which was enioyned them by y e ecclesyastical senate not to saitsfice to God but for to amende the slaunder and to geue sufficient testimonye of theyr amendement these I saye vnder this shadowe haue confounded and ouerthrowen all together in making a newe Sacrament of penaunce of which they make three partes to wéete contrition of the harte confession of the mouth in the Priestes eare satisfaction by works Whereof we doo principally reproue thess which followe Fyrst of their owne braine and fantasie onely they haue brought in this Sacrament which can not be but false because there is no worde of God for it Secondlye for that they requyre as necessarye to saluation all the partes aboue sayde wherein they shew themselues not as Phisitions but very murderers or killers of the consciences as it shall be sayde hereafter Thyrdlye they requyre an entyre and full perfection in all the aforesayde three partes ▪ the which is impossible for man to doo So all men maye sée to what ende theyr doctrine tendeth Item for to make vp the whole heape of wickednesse they adde to it this blasphemy that by the merytes of those things theyr sinnes be pardoned And so by thys meanes abolish and make of none effect the benefite of him by whose bloud our soules be purified and made cleane In the fyfte place ▪ because they shall not slaunder vs ye shall perceyue howe we doo vnder stande of these three partes of theyr penance Of contrition Concerninge the contrition of the harte wee know that the verye true amendment of a Christian must beginne by the feelyng of his synnes as wée haue sayd in the article 23. of the fowrth poynt but in such wyse that it may be a way to lead vs to the frée mercy of God and not to thinke to wype out our sinnes by the merite of our contrition which is not a meryte of ryghteousnesse but a sorrowe due to our sinne Of confession As of confession we finde fyue kynds the which we teach and practise warely and dilygently according to the worde of God not for to séeke therein remission of the sinnes but as fruites and effectes of the true féeling of our sinnes The fyrste is publyke confessyon of the whole Churche towardes God when they do assemble themselues ordinarylye to heare the worde of God or extraordynarily in some afflictions or trouble The seconde is of euery one partycularly opening his harte ordinarilye before God to aske pardon of him after the example of the Publican The thirde is when a synner extraordinarilye touched with the true zeale of God commeth so farre as to confesse openly his myserie and the mercy of God towardes him after the example of Dauid and many other The fowrth is particularlye that is to wéete when a synner desyringe consolation and assuraunce of his saluation commeth to hys neyghbour and principallye to his Pastor whose offyce is to shewe the vse of the worde of God as well to the whole flocke which is committed to him as to euery person particularlye But hée muste take héede howe hée layeth this yoake vppon theyr consciences for God hath not made it as a lawe And also there ▪ must bee héede taken more nearer that they ioygne not nor attribute absolution eyther to the person of the Pastour or to the vertue of certaine wordes pronounced Nor to any other thing thē to the pure grace of God in Iesus Christ apprehended by faith As is declared to vs by his worde as hath bene spoken before in the Articles 25. 26. 27. 28 of the fift poynt The first is when a sinner reconcyleth himselfe to him whom he hath offended be it to one particular person or to many or to the whole Church which is a confession reknowledging of syns ordained of God which foloweth alwayes a true repentaunce Beholde then the maner of knowledging our synnes grounded vpon the holy scriptures and teacheth vs moreouer that none can be sufficiently sory and penitent for his sinne But concerning the necessity to confesse our sinnes to priests as they call them leauing out nothyng at all as if remission of sinnes depended vppon such a recytall we dare by Gods word boldly affirme that it is a very deuellishe and wycked ordinaunce wherof no fruit can ensue in the Church of God As also it appeareth y ◠it was neuer instituted of God by the opinion of the canonistes but by Innocent the thyrde It is apparant that of a long tyme there was in some Churches a certain person ordained among the elders or auncients for the vse of the fowrth and fift kinde of confession wherof we haue spoken But there is no cause why to impose this law to any people or to binde the consciences to a thynge impossyble that is to saye to perfyte recytall of all his synnes much lesse to establishe the remission of sinnes in the same
But afterwarde this custom was abolyshed in Constantinople by Nectarius predecessour to S. Iohn Chrisostome who afterwarde speciallye condempned thys auricular Confestion And yet there was in that tyme no such seruitude or bondage ioyned to it nor was neuer vsed or done by Nectarius nor yet Chrisostom had not approued it as to haue bene ordained of God eyther necessary or profitable to the Church Concerning satisfaction we knowe thanked be God that true repentaunce requyreth that he whiche hath offended shall satisfye to hym that is offended as much as maye be possible Moreouer we receyue and embrace with good moderation the auncient custome of the ecclesiastycall disciplyne toward those which haue offended the Church and which desire to be vnited againe into the flock but as to God to appose and set againste his wrath any other thing then y e only satisfaction of Iesus Christ we say affirme boldly that it is the most wicked excreable blasphemy that can be For consider their penaunce as they call them for the most part be vile Idolatries superstitious infamies partly of their owne nature as Pylgrimages Masses prayers nuÌ„bred compted and none vnderstande them worshipping of Idols such other abhominations couered vnder y e shadow of good ententes partly because of the abuse of fasting almoses afflictions of body all the which things and such other lyke tende to Idolatry when they ioyne to them the opinion of deseruing or merite in mingling them with the bloud of Christ ¶ Of the extreme vnction called anealing AmoÌ„g other things wherunto a past or is bouÌ„d we do count y e visitatioÌ„ of y e sick whom he ought to comfort to assure theÌ„ of theyr saluation as is required according to the contents of the word of God Now the apostles other of the ancient Church so long as y e gyft of miracles endured haue vsed in theyr visitations not only this ceremony of laying on of haÌ„ds but also oyle wherewith they annointed the sycke not after forme of medicine nor yet to make an ordinary sacrament in the Church For they themselues neuer vsed it and yet muche les dyd they blesse or worshyp the oyle or to crosse it or to ioyne it to certaine vertues and in briefe nothing les then to coniure or charme it But to assure the sicke person certainly by this visyble signe and ceremony But these men on the contrarie they come neuer to the sick but as do the Rauens to the carrayne and also knowe well that the gyft of healing by miracles was not geuen to the Church 〈…〉 for a certain tyme. Neuertheles they haue retayned and kepte the sygnâ— and marke yea as necessarye to saluation for soules abolishing the benefyte of Iesus Christe after they haue vtterly disguised it with a thousande manner of apyshe playes at the least For the Apostles vsed not the oyle but in those whiche they healed myraculously Therefore these ought to be ashamed not onely to vse as they falsely alleadge as the Apostles dyd but vse it in those which be out of all bope of lyfe by reason wherof they call extreame vnction or the last annoynting Of orders Concerning theyr orders as they call theÌ„ Nay what disordex was there euer so great in the whole world For they be not yet accorded how many ther be For one nameth seuen the other nyne and some thyrtéene But to speake as it is we may answere truely that there is no one order in altogether â–ª And as concerning offyces we shall shewe hereafter that they haue not retained one of those whiche God dyd appoint in his Church And for their sacramentes as they call them where is any one word or promise of God in their trompery Secondly concerning the Ceremonies whiche they doo vse in their orders caÌ„ they shew any one of them ordained of God By what title then shoulde they be sacramentes But consider we the same more nearely It appeareth that in the Church of God the persons lawfully called and elected for to serue aswell to to the word as the gouernement of the ecclesiasticall affayres were as consecrated dedicated to God by the ceremony of laying on of handes with the prayers of the whole Churche But these people not content with this simplycitie what they haue done They haue quite put awaye the custome of the auncieÌ„t Church â–ª brought in this which foloweth yea with a strange language Of the clericall tonsure First their must be a clericall tonsure where as they clyp thrée or fowre lyttle â—eaires in his crowne and he must haue a lytle blow on the eare and then put his head in a surplyse as they call it and behold a Priest ready made able to haue a benefice paying honestly for it and to be exempte from the secular magistrate in time of néede except being of age he wer maried to a widow or were twise maried Behold the foundation of the Popish clergie as comfortable agréeing to the worde of God the auncient Cannons as the diuels be to the Angels Item if one looke on the ceremonies of the iiij orders which they call Minores they geue the keyes of the Temple into the handâ— of those which they call Ostiarie A booke to handle to those they call Lectors to their Exorcists certain forms and maners of coniurations and to their Acolytes they gaue tapers and crewets to touche Notwythstandinge those which receyue these fayre sacramentes haue neyther Temples to shutte nor Bybles to reade nor Diuels to coniure nor Bishops to folowe and what more they receyue all those offices at one tyme together Who is it now that séeth not that all this is a verye apyshe playe and mockery to God and his Church Also for the thrée orders which they cal Maiores beholde howe it goeth Those which they call Deacons receyue a stole vppon their lefte arme with a text of the Gospell chopped in péeces Then my Lord the Byshoppe without callyng or Byshopryke putteth hys handes vpon him to make vp the measure of the auncient ceremony And yet notwithstanding these godly misteries they playe all in a straunge and vnknowen language And howe shall hée bee a Deacon whiche hath no goods for the poore to distribute No for it is not geuen him in charge by my Lord Byshop But to put wine in the chalice and bread on the paten â–ª To make cleane the alter and dresse it fayre to beare the crosse to synge the Gospell and the Pystle to the people in a straunge tongue and to doo other apyshe playe in theyr highe masse Beholde howe correspondent the Deacons in the Churche of God were wyth these of the papistry The subdeacons receyue of the Bishop the Chalyce and the paten And of the archdeacons the crewettes with water for as they saye theyr office is to beare the crewette and the to well to geue the Priest to washe to set the implementes for the masse vpon the aulter to
and not with corporall eyes in this world The effect of the Sacrament concerning the coniunction of the signe wyth the thing signified dependeth vppon the onely ordinaunce of God lawfully obserued and ministred And these contrarywise tyeth and byndeth their consecration to the intention of him whiche dothe consecrate so that no man can be assured whether he be an Idolater or no in worshypping of that whiche they would haue to be worshypped For if the intent for to consecrate be not in the Priest they say themselues there is but bread Nowe to woorship breade is very Idolatrie But who canne be assured of the intent of the Priest considering that men know for the most part what people they be The vertue and effecte of the Sacrament concerning the receyuing of the thing signified that is to say of the body and bloud of the Lorde consisteth in the fayth of him which receiueth the Sacrament bycause it is the onely meanes to receyue Iesus Chryst but these contrariwise will haue Iesus Chryst to be alwayes receiued as wel of the faithful as of the vnfaithfull which is as muche as to lodge God and the Deuill life and death togither Finally howe agréeth the garmentes and the apparell of these game players with the supper of the Lorde which is so much more excellent and celestial as the signe is homely and simple For we be no more comaunded to worshippe God by figures and shadowes but in spirite and veritie and if it were néedeful as yet to haue such apparel or figures can they finde any better than those whiche God himselfe appointed to his people by Moses But if God hath abolyshed those things yea namely forbidden them as thyngs shadowing and darkenyng the bright Sunne now that the cleare daye appeareth what other spirite but the spirit of the Prince of darknesse hath moued those whiche haue forged to vs and doe dayly inuent and forge new figures of their owne pleasure and after their owne desire and appetite As aulters Napkins Idolles Towels Corporas Chalices Couers Creweâ—s Amises Albes Gyrdels Cappes Stoles Manipuls Crosses Missals Tapeâ—s Torches Copes Tunicles Paxes Sensors Shippes Banners Apyshe thyngs on féete and handes demaundes and answeres neyther knowing what they demaund nor what they aunswere And in breefe suche a working and iugling that themselues be constrayned to laugh at them and turne to iesting and pastime euen at their owne folke Notwythstandyng they say we be Sacramentaries whiche holde vs to the verie simple ordinances of Iesus Christ in al feare and reuerence And these here which mocke god and the world which lyue to diminishe and bring to nothyng the sacrifice of Iesus Christ and which sell Iesus Christe dayly as muche as in them lyeth for as much or more money than Iudas dyd these I saye be the prelates of Christendome 12 In the papistry there is no ecclesiastical gouernement IT appeareth by this aboue sayde that there is neyther worde of God purely declared nor prayers duely made neyther Sacramentes ryghtly admynistred in the papistrie But all is notoriously reuersed and chaunged which be neuerthelesse the verie substantiall and true markes of the Christian church as hath ben said It foloweth that the Papistes or otherwise the Romishe Churche be in no wise the holy Catholike Churche that is to saye vniuersall the whyche wée doe beléeue for as muche as God hath euer preserued and kept his church as was aunswered to Elias in the time of the reuolting of the ten Trybes of Israell But bycause they alleadge to vs the succession of the Apostles as if that were a sure argument it muste be séene of what force thys reason is at the least in the gouernemente whyche they call the ecclesiasticall Hierarchie Fyrste I saye they presuppose a foundation vtterly false that is to wit the Churche to be ioyned or tyed to a certaine nation sée or place consydering that all the Scripture and the experience of that we sée wyth oure eyes be all together contrary Secondlye these whyche enter not by the doore of the house be not called pastoures neyther successours of true pastours although they occupy the same places but rather robbers theues And it is not ordayned that false pastoures or Prophets should be obayed as successoures of Prophets But we muste take heede and separate oure selues from euerie one that teacheth any other doctrine than this of God Also S. Paule sayd that he is accursed and to be cut off from the Churche whych shoulde bring any other Gospell that is to say any other doctrine of Saluation than his He excepteth not the Angels but he passeth further and propheuÌ„eth that those which shoulde do thus shoulde sit in the Temple of God that is to say should hold the place of Pastours and Elders And S. Iohn declareth sufficiently in hys Apocalips that it shoulde be namely within Rome as the auncient writers haue vnderstand it And for to shewe in fewe wordes there is not one among them from the gretest to the lest which after this reckning is not a robber and a theefe if the word of Iesus Christe maye take place I say not one excepted as their Prouisions Presentations Collations Signatures Bulles Mandates Preuentions Dates Consentes Permutations Concordates Resignations Pencions Annates Vacantes Proces Fulmines takynges of possessions Dispensations which be the windowes where thorow they enter in bee dyrectlye against nature against al right and reason against the holy scripture against all the auncient counsels and decrées agaynst all the wrytinges of the auncient Gréekes and Latines briefly they be things of them selues most vyle infamous execrable in the Churche of God That neuer since the worlde was a worlde â–ª was there any such abomination nor so open marchandise of that which of it selfe is more precious then Heauen and earth that is to wéete the poore soules of the Christians bought with the precious bloud of Iesus Christe the Sonne of God And let all kings and Princes of Christendome vnderstand that they shal render a â—oâ—â—ts to the great Kyng of Heauen and earth for that they suffer théeâ—ery and robbery to haue place in their lands countries which hath no title or cullor of ryght eyther diuine or humaine Thyrdly if they be the successours of the Apostles then must the Apostles be theyr Predecessours But that case is cleane contrary for in their ecciesiastical regiment there be two sortes of estates of the which one of them was vtterlye vnknowen not only to the Apostles but also to al the Christian church the which maye not neyther ought to be maintayned or supported in any case The other concerning their names be not nowe in the Church but notwithstanding they be so disguised in effect as the light is no more contrary to the darknes then these be contrary to those â–ª whose names they beare Then I conclude that there is nought in all their case but an horryble confusion declaring sufficiently of what father they be chyldren In
the fyrst place I wyl speake of the Pope for as much as he calleth himselfe head of the Church with the Cardinals the Suffraganes Officials Proctours Vicars Chaplains Prouostes Priors with all their sequels I put in the seconde place the Archbyshoppes Bishoppes Curates Cannons Priests Deacons subdeacons Clarkes and such other officers As concerning the order of S. Peter and S. Paule ▪ S. Iherome wytnesseth sufficiently as appeareth also by theyr epistles For in y ◠beginning there was no dyfference betweene Priest and Byshop But if they wyll regard that which hath happened since the bishop of Rome hath be not his limites and bondes assigned as the other ▪ Metropolitanes ▪ had in the fyrst counsell of Nicene confyrmed by the subsequence ▪ When S. Irene and S. Ciprian wrote to the Bishoppe of Rome yea in reprouing him sharplye did they call him by any other name then brother and fellowe Gregory the fyrst ▪ dyd he not detest the name and offyce of head Byshop or Patriarke declaring in more then twelue sundrye textes that it is the verie tytle of Antechriste Who hath conuocated the auncient vniuersall Sinodes Who hath assygned the place and the time Who hath enioyed namely the Bishoppes of Rome as well as all other to be there but the Emperour If they beléeue not vs nor the actes of the Counselles let them beléeue the requestes intercessions and excuses contayned in the Epystles of Leo the first a man amonge the rest full of ambition whiche neuerthelesse did not once thinke of that which his Successours hath vsurped Gregorie the first which they holde as a Saint did he cal the Emperour any otherwyse then his soueraigne Lorde Namely did not he witnes that it is by the commaundement of the Emperour that he was Bishoppe Much lesse then dyd the Pope make the Emperours In the tyme of Constantine in the cause of a Byshop of Carthage named Cecilian was not the Bishoppe of Rome with other Bishops Delegates as Iudges appoynted by the Emperour And afterwarde because there was an appeale from his iudgement the Byshop of Arle was hée not sent as Delegate by the Emperour for to knowe the cause of the appeale When Leo the first would extoll his preheminence by his Embassadours in the counsell of Calcedon although that whiche he pretended was a small thing in respecte of that which is done since was it not put backe and denyed quycklie by the Counsell Was it not expressely forbydden in the counsel Mileuitane where as Saynte Augustine was that from Affrica they should not appeale ouer the Sea And when thrée Popes one after another to wéete Zozinius Boniface and Celestine alleadged in the sixt counsell of Carthage a false Canon of the counsell of Nicene for to vsurpe iurisdyction ouer Affrica this falsehood was it not dyscouered and condempned by expresse letters In the whiche it is also declared to Celestine that hée hath not to doo to sende neyther Legates nor other of his parte into Affrica for as muche as it was not so ordayned in the Churche nor in no wyse to be receyued Now these testimonies being most true and certain by what tytle doth he call himselfe successour of Saint Peter and heade of the Churche vnder the shadowe of ordynaunces which they alleadged notoriously false and attributed vniustly to thrise whom they lyst As hath heretofore bene sayde and partlie also made by them selues after theyr owne appetyte agaynst God and all the auncient decrées of whome they woulde seeme to be the defenders Or shall it be for that about the yeare 607. Boniface the fowrth dyd bye fyrst of this horrible monster Phocas murderer of Maurice the Emperour his Maister the tytle of vniuersal head or Bishop which Gregorie his predecessour so earnestlye dyd refuse saying that it was the verye manifest tytle of Antichriste Or shall it bee because that Zacharie and Steuen the seconde for the rewarde of theyr cruelties and infamous treasons receyued the seigniorie of Italye whiche they afterward dyd call the patrimony of saint Peter This shall suffice them for this tyme for if it be néedefull to enter into further matter there is well wherewith to banket them of another sort Concerning Cardinals it were néedefull that they shoulde fyrst of all declare from whence they bee come the whiche were verye diffycill for them Certaynly if we wyll beléeue the godly iuglyng of that Synode which they haue attrybuted to Syluester Pope theyr natiuitie dyd begin at Constanstine But there is yet worsse then in so long a tyme and in so many Counsels so many bookes of the auncient Doctours there is made no more mencion of my Lord Cardinals tytles then if they had neuer béene hatched Wherefore if there were any then it must appeare that their office charge was very small And in déede it is euydently sene by that which they alledge of Syluester that they were none other but Deacons that is to say dystrybuters of the goodes of the poore euery one in hys quarter of the Towne of Rome at that time being deuided in 7. quarters which they called Cardines It is then no maruayle though they be not named by such thynges as concerne the affayres of the true doctrine or the gouernement thereof wherein they are not séene neyther doo they vnderstande what it meaneth But afterwarde when theyr Byshoppe was exalted the Priests of Rome would also bée a lofte and by this meanes the name of Cardinall was geuen to them and their authority encreased and grew vp For it was more then reason but that they shoulde haue part of the bootye And for to hyde or dissimule theyr originall they haue agreed to be called Cardinals as if they were those vpon whom the catholyke Churche were stayed as a gate hangeth vpon his post For Cardo signifieth a gate or doore poste But they are not determyned to leaue their tytle so long as they adde to them as Saynt Crosse Saynt Sabine and other The which declare yet playne their oryginall and firste offyce Yet that not withstandyng by a long space it was thought a straunge thing that a Cardynall of Rome should hold a Bishoprike for he could not haue it at Rome where hée must doo hys offyce of Elder or of Deacon and so féede his flocke And for to bee a Byshoppe and not to preache was a thyng no lesse straunge then to sée a Shephearde dwell in a Citie and be called Shephearde and to receyue the wages without kéeping or féeding any Sheepe Farre was it from theyr custome to bée absent from theyr charge and offyce or to haue a Vicar vnder them and yet lesse to kéepe them in the courts of kings and Princes and to be charged with Abbyes and Byshoprikes But after the horrible confusion was come then theyr charges and offyces were conuerted into dignities and my Lorde the Pope desyred no better then by these traffykes and meanes to entertaine himselfe with Kings